Lucas 21
William Barclay · Citado em PreceptAustin
Lucas 21
Barclay commenting on korban in Mark 7:9-13 The exact meaning of this passage is very difficult to discover. It hinges on the word Korban which seems to have undergone two stages of meaning in Jewish usage. (i) The word meant a gift. It was used to describe something which was specially dedicated to God. A thing which was Korban was as if it had already been laid upon the altar. That is to say, it was completely set apart from all ordinary purposes and usages and became the property of God. If a man wished to dedicate some of his money or his property to God, he declared it Korban, and thereafter it might never again be used for any ordinary or secular purpose. It does seem that, even at this stage, the word was capable of very shrewd usage. For instance, a creditor might have a debtor who refused or was unwilling to pay. The creditor might then say, "The debt you owe me is Korban," that is to say, "The debt you owe me is dedicated to God." From then on the debtor ceased to be in debt to a fellow-man and began to be in debt to God, which was far more serious. It may well be that the creditor could discharge his part of the matter by making a quite small symbolic payment to the Temple, and then keeping the rest for himself. In any event, to introduce the idea of Korban into this kind of debt was a kind of religious blackmail transforming a debt owed to man into a debt owed to God. It does seem that the idea of Korban was already capable of misuse. If that be the idea behind this, the passage speaks of a man declaring his property Korban, sacred to God, and then when his father or mother in dire need comes to him for help, saying, "I am sorry that I cannot give you any help because nothing that I have is available for you because it is dedicated to God." The vow was made an excuse to avoid helping a parent in need. The vow which the scribal legalist insisted upon involved breaking one of the ten commandments which are the very law of God. (ii) There came a time when Korban became a much more generalized oath. When a person declared anything Korban he entirely alienated it from the person to whom he was talking. A man might say, "Korban that by which I might be profited by you," and, in so doing, he bound himself never to touch, taste, have or handle anything possessed by the person so addressed. Or, he might say, "Korban that by which you might be profited by me," and, in so saying, he bound himself never to help or to benefit the person so addressed by anything that belonged to himself. If that be the use here, the passage means that, at some time, perhaps in a fit of anger or rebellion, a man had said to his parents, "Korban anything by which you may ever be helped by me," and that afterwards, even if he repented from his rash vow, the scribal legalists declared that it was unbreakable and that he might never again render his parents any assistance. Whichever be the case--and it is not possible to be certain--this much is sure, that there were cases in which the strict performance of the scribal law made it impossible for a man to carry out the law of the ten commandments. Jesus was attacking a system which put rules and regulations before the claim of human need. The commandment of God was that the claim of human love should come first; the commandment of the scribes was that the claim of legal rules and regulations should come first. Jesus was quite sure that any regulation which prevented a man from giving help where help was needed was nothing less than a contradiction of the law of God. We must have a care that we never allow rules to paralyze the claims of love. Nothing that prevents us helping a fellowman can ever be a rule approved by God (ED: Now ponder the widow giving everything she had to live on! That prevented her from helping herself! Interesting!) TDNT on korban - 1. korbán is the loanword from the Hebrew. It is a technical term which Josephus explains as referring to advantages that accrue from the dedication of oneself to God (Antiquities 4.72–73). The form korbanás denotes the temple treasury as the repository of what is offered as korbán (Jewish War 2.175). 2. korbán in the OT and Later Judaism. In the OT korbán is “what is offered,” more particularly to God (cf. Num. 7:3). All kinds of offerings, not just sacrifices, are included. We find the same general use in later Judaism, but now the term is also a vow formula when something is offered to God, either in sacrifice or by a transfer of use, i.e., a withdrawal from secular use and control. The “something” may be objects, foods, etc., but it may also be individuals or groups or even the whole people. It does not mean that the people or objects are made over to the temple but simply that they are subject to a transfer of control, korbán may take the form of personal renunciation but it may also be a means of denying to others the use of one’s person or possessions (whether to exert pressure, to take revenge, or to inflict injury). It can thus lead to a breach of relations even within the marriage or family, and in view of the simplicity but drastic consequences of the process the rabbis try to find ways to reverse the vow or to soften the consequences, though the date of such efforts is much disputed. 3. korbán in the NT. a. In Matt. 27:6 the chief priests rule that the silver pieces that Judas wants to return are not suitable for the korbanás, i.e., the temple treasury, even though Judas has put them in the temple and they probably come originally from the treasury. The reason given is that they are blood money and hence unclean. b. korbán occurs only in Mark 7:10ff. in the debate with the scribes and Pharisees. Matt. 15:3ff. uses dṓron in the sense of “offering” (cf. 5:23-24; 8:4, etc.; also Heb. 5:1; 8:3-4; 9:9; 11:4). The argument of Jesus is that the scribes uphold a vow (korbán) taken by a son even though it releases him from all obligations to his parents. The scribal argument (based on Num. 30:2-3) is that vows to God always take precedence. In reply Jesus quotes Isa. 29:13. The scribes cannot truly do justice to their concern for fulfilment of the law because they forget that God’s love and justice coincide and that God’s concern is for human welfare. Jesus does not wish to weaken the validity of Scripture but to put it in its full context in which the goal may be sanctification but sanctification itself leads on to lovingkindness. The fourth commandment expresses this, but the defended practice of korbán becomes a means of evasion. (Theological Dictionary of the New Testament: Abridged in One Volume) John
Lucas 21
Barclay - And there will be signs in sun, and moon, and stars, and on earth the nations will be in distress and will not know what to do in the roaring of the sea and of the wave, while men's hearts will swoon from fear and from foreboding of the things that are coming on the world. The power of the heavens will be shaken; and then they will see the Son of Man coming in a cloud, with power and much glory. When these things begin to happen, look up and lift up your hearts for your deliverance is near. men fainting from fear Leviticus 26:36; Deuteronomy 28:32-34,65-67; Hebrews 10:26,27 for the powers of the heavens will be shaken Mt 24:29; Mark 13:25; 2 Peter 3:10-12 Luke 21 Resources - Multiple Sermons and Commentaries Luke 21:25-38 On Guard! He’s Coming! - Steven Cole Luke 21:25-26 Celestial Signs of the Coming Savior - John MacArthur Parallel passages but only Luke describes the swooning at the sights: Matthew 24:29-note “But immediately after the tribulation of those days THE SUN WILL BE DARKENED, AND THE MOON WILL NOT GIVE ITS LIGHT, AND THE STARS WILL FALL from the sky, and the powers of the heavens will be shaken. Mark 13:25 AND THE STARS WILL BE FALLING from heaven (THIS DESCRIPTION CORRELATES WITH Lk 21:25), and the powers that are in the heavens will be shaken. SINNERS SWOON AT SIGHT OF SIGNS Swoon describes a spontaneous loss of consciousness caused by insufficient blood to the brain which reflects the response to extreme emotion which overcomes the person's persona (a personal facade that one presents to the world)! Men fainting from fear the expectation of the things which are coming upon the world - The signs are clearly visible globally and incite a global panic far more serious than the shaking of the stock market a product of men, whereas these signs are clearly a product of God. Fainting (present tense = continually)(674)(apopsucho from apo = from + psucho = to breathe) means to breathe out life, to leave off breathing, to stop breathing and thus faint or lose consciousness. In light of the fear generated by the cosmic turmoil men will breathe their last (presumably some will actually die for it was used this way in some Greek writings). Louw Nida adds that "this could be mainly a psychological experience rather than actual loss of consciousness. It could also refer to complete discouragement because of fear, leading people to give up hope." Webster's 1913 on swooning - Swooned; [OE. swounen, swoghenen, for swoȜnien, fr. swoȜen, soghen to sigh deeply, to droop, AS. swōgan to sough, sigh; cf. geswōgen senseless, swooned, geswōwung a swooning.] To sink into a fainting fit, in which there is an apparent suspension of the vital functions and mental powers; to faint;—often with away. Fear (5401)(phobos) means alarm, fright, terror with a sense of dread and alarm in the present passage. Expectation (4329)(prosdokia from pros = to, toward + dokao = to look for) is literally a looking for and refers to an expectation of something that is to happen, whether in hope (a "morbid hope" in Acts 12:11 where Jews anticipated with hope that Peter would be executed) or in fear, the latter being the case in Lk 21:26. The only other NT uses is by Luke in Acts 12:11 - When Peter came to himself, he said, “Now I know for sure that the Lord has sent forth His angel and rescued me from the hand of Herod and from all that the Jewish people were expecting.” There are 3 uses in the Lxx - Gen. 49:10; Ps. 119:116; Isa. 66:9. The related verb prosdokao is used more commonly in the NT - In the NT the verb often denotes eschatological hope. Thus in Matt. 11:3 and Luke 7:19-20 the question is whether Jesus fulfills the messianic hope. In Mt 24:50; Luke 12:46-note; 2 Pe 3:12-14-note the returning Christ is the object of expectation. (Theological Dictionary of the New Testament: Abridged in One Volume) For (gar) is a term of explanation. What is Jesus explaining? In Luke 21:11 Jesus had already stated that "there will be terrors and great signs from heaven." The powers of the heavens will be shaken - "Chicken Little" will finally be proved right. In case you are not familiar with this name, Chick Little is from a children’s fable about a young chick who believed the sky was falling after an acorn hit her head. In the time of the Second Coming, earth dwellers will think the sky is falling. Jesus is alluding to Old Testament descriptions such as those found in the following books... Isaiah 34:4 And all the host of heaven will wear away, And the sky will be rolled up like a scroll; All their hosts will also wither away As a leaf withers from the vine, Or as one withers from the fig tree. Comment - The ESV Study Note cross references Rev 6:12-17-note).
Lucas 21
Barclay - The power of the heavens will be shaken; and then they will see the Son of Man coming in a cloud, with power and much glory. see Daniel 7:13; Mt 24:30; 26:64; Mark 13:26; Acts 1:9-11; Revelation 1:7; 14:14 with Mt 16:27,28; 25:31 Luke 21 Resources - Multiple Sermons and Commentaries Luke 21:25-38 On Guard! He’s Coming! - Steven Cole Luke 21:25-26 Celestial Signs of the Coming Savior - John MacArthur THE ULTIMATE SIGN: THE KING IN HIS GREAT GLORY! Parallel Passages: Matthew 24:30 “And then the sign (semeion) of the Son of Man will appear in the sky, and then all the tribes of the earth will mourn, and they will see the SON OF MAN COMING ON THE CLOUDS OF THE SKY with power and great glory. Comment on and then - Jesus is linking His return to the cataclysmic cosmic signs just described in Mt 24:29-note. Notice that the use of then marks progression in the sequence of events. First the cosmic signs, then the coming Son! At His first coming it was John the Baptist who heralded His arrival. At His second coming, cosmic signs will herald the arrival of the ultimate Sign, the Savior Himself! Note the second use of then marks the time of mourning. First the sign and then the mourning. Mark 13:26 “Then they will see THE SON OF MAN COMING IN CLOUDS with great power and glory. Then (5119)(tote) is a marker of sequence of events, in this context the "even of all events" the glorious return of the Redeemer, at the climax of the cosmic chaos. So first Luke describes the signs which cannot be missed and then the Savior Who cannot be missed, "for every eye will see Him, even those who pierced Him, and all the tribes of the earth will mourn over Him. So it is to be. Amen." (Rev 1:7-note). Maranatha Matthew adds a detail not found in Luke or Mark's versions that "then the sign of the Son of Man will appear in the sky, and then all the tribes of the earth will mourn." While the commentaries debate over the specific identification of the sign, if one takes Jesus' words at face value the answer is obvious. The sign is the Son of Man Himself coming on the clouds with power and great glory! Compare Mt 16:27 and Mt 26:64. Recall that in Mt 24:3+ the disciples asked "what will be the sign of Your coming, and of the end of the age?" Jesus now answered their question and gave them the sign - Himself! John
Lucas 21
Barclay - When these things begin to happen, look up and lift up your hearts for your deliverance is near. But when these things begin to take place, straighten up and lift up your heads Ps 98:5-9; Isaiah 12:1-3; 25:8,9; 60:1,2 because your redemption is drawing near Romans 8:19,23; Ephesians 1:14; 4:30 Luke 21 Resources - Multiple Sermons and Commentaries Luke 21:25-38 On Guard! He’s Coming! - Steven Cole Luke 21:25-26 Celestial Signs of the Coming Savior - John MacArthur PEOPLE GET READY! But when these things begin to take place - These things are different than the more non-specific things mentioned earlier (Lk 21:8-19+) and are so dramatic that they will be difficult to miss as divinely sent 'messengers" to earth dwellers. There is an old classic Gospel and R & B song entitled "People Get Ready" and that is what Jesus is in essence saying here. These things - Here Jesus describes cosmic changes that clearly communicate a "change" is coming! Whereas the other "signs" were more general, now the signs are more specific. Of course Matthew 24:15+ and Mark 13:14+ give the unequivocal sign of the times, the Abomination of Desolation standing in the Holy Place, marking the beginning of the last 3.5 year period known as the Great Tribulation. The Cosmic signs probably will begin in the first 3.5 years of the last 7 years, but one must be careful being too dogmatic regarding timing. Not so with the Abomination of Desolation, which is clear, visible and unmistakable (to those who read the Scripture literally!) In His great mercy, God gives the world one final great warning sign, which is why it is so sad to see so many evangelical writers ascribing the fulfillment of the Abomination of Desolation to the fall of Jerusalem and destruction of the Temple in 70 AD. That leaves the world without a definite warning sign of the beginning of the end! Does that really sound like what God would do? I think not for in the midst of wrath, God remembers mercy! (cf Hab 3:2+) Some like the NET Note interprets these things as all the events in Lk 21:8-27. While that is a possibility, as we have already noted the things in Lk 21:8-19 are not very specific signs of the end of the age. Begin (present tense = beginning)(757)(archo) is used predominately as an auxiliary verb with a present infinitive (in this verse, to take place = present infinitive of ginomai) used to draw attention to some element in the story. ( cf Mt 26.37, Lk 7:15, 24, 38) "People Get Ready" People get ready, there's a train a comin' You don't need no baggage, you just get on board All you need is faith to hear the diesels hummin' Don't need no ticket, you just thank the Lord People get ready for the train to Jordan It's picking up passengers from coast to coast Faith is the key, open the doors and board 'em There's hope for all among those loved the most. There ain't no room for the hopeless sinner Who would hurt all mankind just to save his own Have pity on those whose chances grow thinner For there's no hiding place against the Kingdom's throne So people get ready, there's a train a comin' You don't need no baggage, you just get on board All you need is faith to hear the diesels hummin' Don't need no ticket, you just thank the Lord Straighten up (aorist imperative - Don't delay! Speaks of urgency) and lift up (aorist imperative - Don't delay!) your heads - Straighten up could have a dual meaning as it literally referred to one straightening up from being bent over (as might occur when one sees the world as we know it begin to literally fall apart). The more likely sense is that it has a figurative meaning and is a charge from the Commander in Chief to be strong and courageous or as BDAG says "to take heart in expectation of deliverance," and so to "stand tall." As noted below both verses are commands and as explained elsewhere God's commandments always include His enablements. The only way to keep these commands when everything around you is falling apart is to jettison dependence on your natural strength and lean wholly upon the Holy Spirit to enable you. Notice I did not say to "help" you, for that verb implies you just need a little push! What we need is the indwelling Spirit to give us both the desire and the power to keep these commands (cf Php 2:13NLT+). Related Resource: Discussion of Need for Dependence on the Holy Spirit to obey NT commands Paradoxical Principle of 100% Dependent and 100% Responsible (100/100) Straighten up (aorist imperative - Don't delay! Speaks of urgency)(352)(anakupto from ana = again, up + kupto = to bend, stoop) means to lift or raise oneself up, to bend up, to stand erect. Galen used anakupto of straightening the vertebrae of the spine. Metaphorically anakuptō speaks of the mind looking up (Thayer = "one's soul: to be elated, exalted") as looking up in anticipation and hope here in Luke 21:28. "Moulton and Milligan give an illustration from the papyri in which is found the sentence, "it is not possible ever to show face (anakuptō) again in Tricomia for very shame" (page 35, Vocab). In spite of the shame of the cross and being hated and persecuted, the disciples were "to stand erect and lift up the heads" (A. Marshall). (What the Bible Teaches: Luke ) Lift up (1869)(epairo) means to lift up, hold up ("lifting up holy hands" = 1 Ti 2:8, cf Lk 24:50 as a gesture of blessing; Lxx = Ps 134:2), in Lxx of Moses lifting up his hands and Israel prevailing in the battle (Ex 17:11), lift up a sail (hoist) (Acts 27:40). Figuratively, to rise up against, to be in opposition (2 Cor 10:5, cf Lxx = Ezra 4:19 "that city has risen up against the kings", Da 11:14 "many will rise up against the king of the South"). To lift up or exalt oneself (be arrogant, put on airs) (2 Cor 11:20; Lxx - Jer 13:15 - "do not be haughty"). Because (dioti) - Term of explanation. Let me suggest that even when it is relatively easy to ask and answer the question "What is being explained?" it is a good habit to get into when you read your Bible and begin to spot "for" and "because" when they are used as terms of explanation. If nothing else pausing to ask and answer the question slows you down and keeps you from falling into one of two traps - speed reading the Scripture and/or reading with your eyes but without really engaging your mind and heart. The Spirit your Teacher will honor your practice of pausing to ponder His inspired Word. “We are not just looking for something to happen, we are looking for Someone to come!" -- Vance Havner Your redemption (apolutrosis) is drawing near - Only occurrence of "redemption" (apolutrosis) in the Gospels. Recall Jesus is speaking to the Jewish disciples. It follows that this applies especially to the Jews. Of course it also applies to Gentiles. What does just mean using the word "redemption?" As believers we have been redeemed in the past but there is a future aspect of redemption (Eph 4:30+), which is synonymous with glorification. Since redemption requires a Redeemer, in this context it clearly refers to the return of the Son of Man. And again keep in mind who Jesus is speaking to because if you miss that, you run the risk of grossly misinterpreting what He means here. Of course He is speaking to Jews from Israel and in the end times Israel will exist (even as it does now which must cause preterists nightmares!) and at His return 1/3 of the nation of Israel will be redeemed, rescued or delivered as described by Zechariah 13:8-9+ and Paul in Ro 11:26+. Notice His possessive pronoun "Your" is literally directed to His Jewish disciples and by extension to the nation of Israel. THOUGHT - Can Gentile believers apply this passage? Absolutely! And many Gentiles will come to faith in Jesus in the Seven Year Tribulation, as discerned by comparing John's descriptions if Revelation 7:9+ (= "a great multitude which no one could count") and Revelation 7:14+ (= “These are the ones who come out of the great tribulation, and they have washed their robes and made them white in the blood of the Lamb.") While many of them will be martyred for their faith in Jesus, there are clearly believers who will remain alive and these are those to whom this passage would especially apply. But in another sense it also applies to all of us who are "looking for (prosdechomai in present tense - are you "looking for" Him daily? This mindset will/should radically impact whether you are living for Him!) the Blessed Hope and appearing of the glory (cf Lk 21:27 = great glory") of our Great God and Savior, Christ Jesus." (Titus 2:13+) Related Resource: See discussion of "Vertical Vision" Redemption (629)(apolutrosis from apo = marker of dissociation or separation + lutroo = to redeem <> from lútron = ransom <> from lúo = loosen what is bound, loose any person tied or fastened) is the payment of a price to ransom (lutron = money for a ransom = ransom or price paid for a slave who is then set free by the one who bought him), to release (of someone from the power of someone else), to buy back or to deliver one from a situation from in which one is powerless to liberate themselves from or for which the penalty was so costly that they could never hope to pay the ransom price. In other words, the idea of redemption is deliverance or release by payment of a ransom. Apolutrosis - 10v - Lk. 21:28; Rom. 3:24; Rom. 8:23; 1 Co. 1:30; Eph. 1:7; Eph. 1:14; Eph. 4:30; Col. 1:14; Heb. 9:15; Heb. 11:35 What the Bible teaches - It is the strengthened form of the word lutrōsis and looks back to the ransom paid at the cross and forward to the complete deliverance at the coming of the Lord. "Not accepting deliverance" ("release" - Heb 11:35+) uses redemption (apolutrōsis) as deliverance from physical torture and this aspect of it may be included in v. 28. (What the Bible Teaches: Luke) Rightemire rightly notes that "The central theme of redemption in Scripture is that God has taken the initiative to act compassionately on behalf of those who are powerless to help themselves. The New Testament makes clear that divine redemption includes God's identification with humanity in its plight, and the securing of liberation of humankind through the obedience, suffering, death, and resurrection of the incarnate Son. (Redeem, Redemption - from the well done summary article in Baker's Evangelical Dictionary)